An Index to the Names in the Mahabharata, with Short Explanations and a Concordance to the Bombay and Calcutta Editions and P. C. Roy's Translation c5.s1.430
An Index to the Names in the Mahābhārata, with Short Explanations and a Concordance to the Bombay and Calcutta Editions and P. C. Roy's Translation c5.s1.430
- Language
- English
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Candramas (Soma, the Moon) as to how the brahmans attain to success. Cakra began to worship the brahmans, and therefore succeeded in obtaining the supremacy of the gods (XIII, 36).—§ 741: Asked by Yudhiṣṭhira, Bhīshma discussed the comparative eligibility of brahmans for receiving presents; "one pays off the debt one owes to the gods by performing sacrifices, to P. by procreating children, to the brahmans by making presents unto them, and to the guests by feeding them" (XIII, 37).—§ 742: Asked by Yudhiṣṭhira about the disposition of women (who are said to be the root of all evil and exceedingly frail), Bhīshma told the old story of the discourse between D.-r. Nārada and the courtezan Aps. Pañcacūḍā, in ancient times, in the region of Brahmān (Brahmim, so PCR.), (XIII, 38). Yudhiṣṭhira observed that women are in possession of the illusive power of As. Cambara, etc. (a), and the political knowledge of Cukra and Bṛhaspati; "it seems to me that Bṛhaspati and other great thinkers evolved the science of politics from observation of the understanding of women" (XIII, 39).—§ 743: Bhīshma approved of what Yudhiṣṭhira had said: "There is no creature more sinful than woman; she is the illusion that Dai. Maya created, etc.; I am told that all persons of the human race in course of natural progress attain to the state of gods; this circumstance alarmed the gods; they repaired to Brahmān, who created women by au Atharvan rite; in a previous creation women were all virtuous;
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but those that sprang from this creation by Brahmān with the aid of an illusion became sinful; Brahmān bestowed the desire of enjoying all kinds of carnal pleasures upon them." Bhīshma repeated the old story of how, in days of yore, Vipula had succeeded in restraining his preceptor's spouse, i.e. Vipulopākhyāna (b), (XIII, 40-43).—§ 744: Asked by Yudhiṣṭhira explained upon what person one should bestow one's daughter in marriage; the different forms of marriage (a); various ordinances about marriage, quoting Prajāpati and Manu and the Maruts and the Ṛṣis; what constitutes or completes the union of marriage; the passing and acceptance of a dower do not constitute marriage. Bhīshma referred to the opinion of Bāhlika and his own conduct in liberating Ambā, who he had abducted for his brother Vicitravīrya, having defeated the Māgadhas, etc. (β), quoting prince Satyavat (XIII, 44). Asked by Yudhiṣṭhira, Bhīshma expounded how a girl's kinsmen should act after having received a dower if the giver goes away without marrying and does not return for some time, comparing the instance of Sāvitrī and quoting Sukratu (the grandson of the Videha king Janaka); the unrighteous dereliction of eternal usage is regarded as the practice of the Asuras.
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Asked by Yudhiṣṭhira upon what authority the wealth of men is inherited by others when they happen to have daughters, Bhīshma explained the different rules of succession, and recited some verses sung in days of yore by Yama about the man who sells his son or bestows his daughter for a dower (he has to sink into seven terrible hells named Kāla); the Ārsha marriage is also a sale; "even a human being with whom one has no relationship of blood should not form the subject of sale" (XIII, 45); a verse of [Daksha] Prācetasa; how women should be treated; "those houses that are cursed by women meet with destruction and ruin as if scorched by some Atharvan rite"; Manu, on the eve of his departure for heaven, entrusted women to the care and protection of men; a verse sung by a princess of the house of the Videha king Janaka on the duties of women (XIII, 46). Asked by Yudhiṣṭhira, Bhīshma discussed the comparative eligibility of different kinds of sons to the father's inheritance, quoting *Manu* and R., and M.-r. *Kaçyapa* (B. *Kā°*) *Mārīca*; "if a brahman, led by lust, acts in a different way, he shall come to be regarded as a *Cāṇḍāla* among brahmans" (XIII, 47). Asked by *Yudhishṭhira*, *Bhīshma* discussed the duties of persons born a brahman upon a *Çūdra* wife is called *Pāraçava* (etymology); a *Kshattriya's* son with a *Çūdra* wife is called an *Ugra*, etc. (η); only the duties of the four principal castes have been laid down in the scriptures;
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as regards the others, the scriptures are entirely silent. Asked by *Yudhishṭhira*, *Bhīshma* discussed the signs by which the origin of men of impure birth may be known (XIII, 48). Asked by *Yudhishṭhira*, *Bhīshma* discussed the different kinds of sons: *Niruktaja*, etc. (θ), (XIII, 49).—§ 745: Asked by *Yudhishṭhira* about compassion, etc., *Bhīshma* told the ancient story of a conversation between *Nahusha* and M.-r. *Cyavana*, i.e. *Cyavanopākhyāna* (ι), including *Cyavana-Kuçika-saṃvāda* (XIII, 50-56).—§ 746: *Yudhishṭhira* became stupefied with grief at the thought of the millions of men he had slaughtered; he feared that the *Pāṇḍavas* would have to sink in hell, their heads hanging downwards, and desired to practise severe penances. *Bhīshma* expounded the different rewards of different kinds of acts. *Yudhishṭhira* desired to attain the end that is reserved to heroes, and no longer expressed any disgust at leading a householder's mode of life, and all the *Pāṇḍavas* with *Draupadī* approved of his words (XIII, 57). Asked by *Yudhishṭhira*, *Bhīshma* spoke of the rewards attached to the planting of trees and the digging of wells and tanks; D., men, G., P., U., and Rā., etc., all resort to a tank full of water as their refuge; the same and R. all have recourse to trees (XIII, 58). Asked by *Yudhishṭhira*, *Bhīshma* discussed what gift is distinguished before all other gifts (XIII, 59).
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Asked by *Yudhishṭhira*, *Bhīshma* discussed which gift is more meritorious, that bestowed on one who asks for it or that given to an unsoliciting person (XIII, 60). Asked by *Yudhishṭhira*, *Bhīshma* explained where one meets with the rewards attached to gifts and sacrifices, adducing the instances of king *Çibi* and *Manu* (XIII, 61). Asked by *Yudhishṭhira* what is the best of all gifts, *Bhīshma* declared it to be earth (called, therefore, *Priyadattā*); *Mṛtyu*, etc. (κ), are incapable of touching the person that makes a gift of earth; the verse hearing which [*Rāma*] *Jāmadagnya* gave away the whole earth to *Kaçyapa* is quoted; a gift of earth is a high expiation for the sin of those who betake themselves to *Atharvan* rites in order to do injuries to others; Ā., etc. (β), applaud the man who makes a gift of earth; he further told the old narrative of a discourse between *Bṛhaspati* and *Indra*: having adored *Vishṇu* in 100 sacrifices, *Indra* put this same question to *Bṛhaspati*, and was instructed by him; "that man who does not keep a promise of a gift of earth, or who recalls it, is tied with the noose of *Varuṇa* at the command of Death; those men have never to go to *Yama* who honour and worship brahmans."; that king who makes gifts of earth sports in bliss in heaven, adored by D. and G., and is approached by 100 Aps., etc. *Indra* gave the whole earth to *Bṛhaspati*; if these verses are recited at a *çrāddha* neither Rā. nor As.
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can succeed in appropriating any share of the offerings made (XIII, 62). Asked by *Yudhish-